The word “catholic” means universal, broad in range. When the Church founded by Jesus Christ was united during the first thousand years, it was indeed universal.
Although the Church has divided many times since then, the five sister Churches (Eastern Orthodox, Oriental Orthodox, Anglican/Episcopal, New Catholic, and Old Catholic) continue to share a core of faith that comes to us from the time of unity.
“New Catholic” as used here is the Roman Catholic Church. Old Catholics adhere to the faith of the first thousand years, so they are referred to as “Old.” The Roman Church did not, so they are referred to as “New.” The Roman Church introduced and adopted a multitude of modern innovations. For example, Roman ecclesiology is foreign to the early church. The Roman Church is undemocratic. It lacks a House of Laity and a House of Clergy. It does have a College of Bishops, but this College is dominated by the Roman Curia. Also, there is no basis in scripture or tradition for the dogma of papal infallibility.
Why Old Catholic? I can only speak for myself. One reason is because the OCC is included as one of the five sister Churches. Like the other four, it is a historical church. It has historical roots. You can read about it. There are books and articles in libraries. A new book concerning OC ecclesiology and theology will be published this spring. OCC studies can be pursued in some seminaries here in the US. Perhaps one day, the US will have its own University of Berne. Efforts are being made to find donors willing to fund a Chair of Old Catholic Studies at a US seminary.
The OCC has it own specific theology and ecclesiology. It is both ancient and contemporary and incorporates unity in essentials and diversity in non-essentials. There are similarities to that of the other four sisters but it certainly is not at all identical. One could say OCC theology is first cousin to the Orthodox. The OCC has many outstanding theologians.
The OCC is democratic. Its ecclesial structure includes a House of Laity, a House of Clergy, and a College of Bishops. All have a vote. The laity have a voice is selecting both pastor and bishop. There are no super bishops; just a bishop for each local church (diocese). I find this organizational simplicity to be effective, efficient, and motivating.
Celibacy is optional in the OCC. Women have equal opportunity. I do believe that the spirit and the tradition of the OCC demands inclusiveness. OCC has open communion.
The OCC is the Church for the Twenty-First Century
As you read this short list above, what comes to mind? You find a very similar list on reform organizations such as Call to Action, Rent-a- Priest, Corpus and others. The OC Way is how these organizations want the Roman Church to function. Such organizations have been working diligently for years and years and what have they accomplished? I think nothing and less than nothing as time goes on. I remember when Corpus began. I joined because everyone said Rome would be changing the celibacy rule within two or three years. It did not happen and it will not happen. If your goal is to reform the Roman Catholic Church, you will be deeply disappointed. Christ blessed us with a wonderful freedom. We enjoy this freedom when we overcome our guilt and move on.
So what about all of the independent catholic churches I read about on the internet. Who are they and what is their purpose? Are they reformers? Are they Roman Churches but without the Pope? I note that most began their web site introductions by saying “we are catholic but we are not under Rome or we are independent of Rome.” What does that mean? What is your history? What is your theology and ecclesiology? The majority of the independent catholic bishops wear Roman garb including choir cassocks and tailored cinctures. They look very professional and proper.
Many OC and Independent Catholic clergy are former Roman Catholic priests. We leave the Roman Church. We do and we don’t. We try to keep one foot in and one foot out. This is a very difficult way to live. The reality is, we are “out.” We are no longer members of the Roman Church. We are not on the clergy roster. Some of us are refused communion. Some get excommunicated. Again I say, if you are now an ordained OC or Independent or Orthodox priest, you are no longer a member of the Roman Catholic Church. My advice is to enjoy the freedom Christ gave you, overcome your guilt, and move on.
From my perspective, Independent Catholicism is a mish-mash. I am hopeful you will look carefully again at the five sister churches especially the Old Catholic Church where you can find substance and credibility.
JRJ
3/31/08
WHY OLD CATHOLIC?
3/7/08
OC ECCLESIOLOGY - THE LOCAL CHURCH
THE ECCLESIOLOGY OF THE LOCAL CHURCH
Many readers of this blog are familiar with the FOUR POINTS made by Professor Esser on behalf of the Archbishop of Utrecht as President of the International Old Catholic Bishops’ Conference (the IBC). These Four Points were to be used by bishops interested in working toward some level of Old Catholic unity in North America. Fr. Bjorn Marcussen of the Episcopal Church prepared a paper clarifying the meaning of these points. The Four Points are: (1) Ecclesiology; (2) The role of the bishop in the Church and the place and importance of apostolic succession; (3) the Theology of Communion and (4) Synodality. In this blog I would like to offer a few paragraphs relative to the First Point, Ecclesiology.
“The ecclesiology of the Old Catholic Churches of the Union of Utrecht is also called the Ecclesiology of the Local Church. This means that the fullness of the One, Holy, Catholic and Apostolic Church resides in the local church, understood as the local diocese, or in countries with more than one diocese, the local province. The local church does not need a super structure or a super bishop to complete anything, for nothing is missing in its catholicity and apostolicity”.
“The local church is the church in one specific place under one specific bishop. This presupposes that there cannot be several local churches with several bishops in the same place (overlapping jurisdictions). Neither can a bishop from one local church interfere with or invade the jurisdiction of the bishop of another local church”.
The above two paragraphs were taken from Fr. Bjorn Marcussen’s paper entitled “A Background to Professor Esser’s Four Points.”
These comments are for those bishops who are considering union or are in union and have dealt with or are dealing with the problem of overlapping jurisdictions. When John Paul I would come to a fork in the road, he would ask “what would Jesus do?” This point in the development of a union is a critical fork in the road. “What would Jesus do?” If the bishops can successfully resolve the issue of overlapping jurisdictions, God is glorified because the union will continue. If not, some move directly to “GO” and return to their former status.
Where a union exists, if bishop A interferes or invades the jurisdiction of bishop C such action is totally contrary to Old Catholic ecclesiology. In fact, it is ecclesial adultery. Old Catholic and Eastern Orthodox marriage theology holds that if one spouse commits adultery, the marriage union is automatically and instantly dissolved. It is the same with the ecclesiology of the Local Church. So let us say bishop A and bishop B and bishop C and bishop D are in union. Bishop D is blessed because he has no overlapping jurisdictions in his Local Church. Bishop A decides for some reason to establishes a parish (and maybe ordains a priest) in bishop C’s diocese (local church). We have ecclesial adultery. The union of bishop A is dissolved (null and void), and only bishop B and bishop C and bishop D remain.
In a different situation, let us say bishop A and bishop B and bishop C and bishop D are not yet in union but are seriously considering the possibilities. They are compatible, that is, all three are inclusive. All have spent some time and effort studying Old Catholic history, ecclesiology, and theology. All three bishops and their respective diocesan clergy and lay representatives desire Old Catholic union. Why not proceed? Because bishop B has a priest and maybe a parish located in bishop A’s diocese, and bishop C has a priest residing in bishop B’s diocese. This is referred to as overlapping jurisdictions. In the US, this type of situation is probably the norm. The predicament has to be fixed by the bishops otherwise the union will not succeed and God will not be glorified.
It is not unusual in the Roman Church, for bishop A to assign one of his priests to work in bishop B’s diocese. This might in some cases resolve our predicament. At the time of union, bishop A who has a priest residing in bishop B’s diocese can assign his priest to work in bishop B’s diocese. The priest can still maintain a relationship with bishop A. However, the assigned priest is subject to the directives of bishop B. Parishes must always be administered by the local board and the bishop of the Local Church (Diocese) in which it is located.
This process is difficult. We all need an active inner spiritual life. We all need a spiritual advisor. We have to keep constantly in mind that this is God’s church and we are doing His/Her work.
+JRJ
2/26/08
HOMOSEXUALITY
An earlier blog identified “homosexuality” as one issue that prevents us from achieving Old Catholic Union. Here we include persons whose sexual orientations are homosexual, lesbian, and transsexual. Pedophilia is not included. It is a sexual perversion. Why is homosexuality an issue for some but not for others? It is not a problem for me. I see it as part of the human experience. I see it as part of God’s wonderful creation. It is not a matter of choice. Most teenagers who are gay would gladly trade their painful status with another teenager who is heterosexual. It is a terribly difficult task for a young gay son and/or a lesbian daughter to tell their parents about sexual orientation. They are very afraid, afraid their parents will not love them anymore. I offer these few paragraphs. Perhaps some who seek truth will benefit.
Albino Luciani on many occasions throughout the years as a seminarian, priest, bishop of Vittorio Veneto, cardinal, and as Pope John I addressed the topic of sexuality. John Paul I is my hero. If we are going to canonize a Pope John, it should be Albino “Piccolo” Luciani (John Paul I, Pope for only 33 days). However, if the process of canonization would begin for John Paul I, I am sure he would return from his celestial abode and stop it. He had little regard for the church’s practice of canonization.
John Paul would often ask: “What is the greatest of sins?” Frequently the answer was: “I suppose sex.” Personally, I can relate to that response. I heard that message in grade school, high school, college, and seminary. My mindset was that sex was the only kind of immorality. It was really nasty stuff. Today I view sex and love as synonymous. Sex is God’s creation which He gives to us as a wonderful gift. Pope John Paul would usually proceed to explain in detail, sex in itself is nothing more than human nature and not a sin at all. The greatest sin of all is hatred – hatred of other kinds of people and hatred of those who live their lives differently.
One day, John Paul I addressed the Vatican cardinals and told them that “the day is not far off when we will have to answer to these people who through the years have been humiliated, whose rights have been ignored, whose human dignity has been offended, their identity denied and their liberty oppressed. What is more, we will have to answer to the God who created them.”
The world’s psychiatric and medical communities many moons ago concluded that sexual orientation could not be changed by therapy, that the ability to fall in love is a basic instinct. Falling in love is not an accident, but rather it is clearly and act of nature, an act of God. It was quite obvious to John Paul, that whom one has the natural instinct to fall in love with is what determines sexual orientation. Not whom one has sex with.
If you have persisted and read to this point, you may have fetched your Bible and are ready to quote the purity laws of Leviticus and admonishments from St. Paul. Before you start, let me say the words “homosexual” and “homosexuality” do not appear in the Bible.
Yes, that is correct the words “homosexual” and “homosexuality” do not appear in the Bible—at least they are absent from the original Hebrew, Aramaic and Greek texts. The authors of the Bible did not understand sexual orientation; this concept was only developed in the late 19th century. The writers had little or no comprehension of same-sex committed relationships. Their languages had no words for these concepts.
Here are some conclusions drawn by the Ontario Center for Religious Tolerance.
*The Bible has a lot to say about temple prostitution, including homosexual ritual prostitution. This was a common practice within the Canaanite fertility religion; some believe that the practice was also taken up by some ancient Israelites.
*God’s destruction of town of Sodom had nothing to do with homosexuality.
*The Bible says little about homosexual feelings.
*A number of homosexual relationships are described positively or neutrally in the Bible.
*Of the many hundreds of Jesus’ instructions and prohibitions, few have a sexual component and none condemn homosexuality.
*Paul may have condemned same-sex sexual activities by homosexuals, but the passages are unclear; there are many possible interpretations.
*Bible translators must be aware of the errors that have been made in previous versions of the Bible; they are widely discussed in theological literature.
We are not sheep and we must refuse to be treated as such. The sheep is the most cowardly of animals. When the hyena pack comes she will run for her life and leave her lambs behind. Sheep are also the dumbest and most gullible of animals. She has no mind of her own and will follow the sheep in front of her over the cliff. Why do I mention thisk notion about sheep? God-Loving preachers and teachers would treat us as brothers and sisters and members of the Mystical Body of Christ. They would remind us that we are followers of the Way. Not followers of Moses or St. Paul. We are followers of Jesus Christ. They would lead us to the truth as taught by Jesus, our Elder Brother.
It is my personal opinion, for the sake of the people we serve, Clergy must face the fact that on the basis of twenty-first century evidence, the Bible is not the inerrant inspired word of God. The Bible is not history. Much of the Bible is mythology, especially the Old Testament. The Israelites were never in Egypt. There are no Biblical scholars in the world today, free to seek the truth, who professionally hold that the Bible is the inerrant and inspired word of God.
Not all scholars in this day and age are free to seek the truth. They have to teach their students “tribal theology” exclusively. Otherwise, they are burned at the stake? No, today we are more civilized. We terminate their employment; take away their livelihood, health insurance, and retirement. There are many exceptional institutions in which individual scholars freely and diligently seek truth and teach their students accordingly. These are the masters you want. Why waste your money on soothsayers.
Well, what do Old Catholic theologians say about homosexuality? I can give you one example. But before I do that I want to acknowledge the source for references above to John Paul I. I recommend to you the book: WHITE LIGHT DARK NIGHT, THE REVOLUTIONARY LIFE OF JOHN PAUL I, by LUCIEN GREGOIRE (http://www.amazon.com/).
There is an article by Bishop Fritz-Rene Muller on the Swiss Old Catholic web site relative to homosexuality. The article of course is in German. Thanks to Mona, a local translator and interpreter of German, we have an English translation for your review.
Segnung Homosexueller Paare (online text)
TRANSLATION
The Blessing of Homosexual Couples
At the 2006 National Convocation of the Swiss Old Catholic Church (Christkatholische Kirche), the synods passed a legislation regarding the final report on the commission of ’Church and Homosexuality’. In the report, the commission explains that its primary goal is to adopt a pastoral responsibility regarding same-sex people. It is doing this, fully aware of the tension between church tradition and new humanistic insights, as well as the threat of ecumenical isolation. The commission emphasized the distinctiveness of marriage between man and woman, since, theologically, it is based on procreation and, thus, realizes most definitively the will of God. The experimental ritual blessing for same-sex couples suggested by the commission, therefore, consists of a prayer blessing that is in no way similar to the traditional church marriage ceremony and also takes a different role (meaning) during the service.
Media Report to this Topic/Convocation
Urgent Questions
The topic of homosexuality occurs more and more frequently in the churches. The churches can – as illustrated by current examples – no longer avoid dealing with same-sex people and their lives.
The new document of the Roman Congregation for the Doctrine of the Faith against the legal acknowledgement of homosexual partnerships, as well as the controversy surrounding the election of Canon Gene Robinson, who has openly admitted to a homosexual lifestyle, as Bishop of the Episcopal Church (part of the Anglican Church community) in the diocese of New Hampshire (USA), manifest insecurity and fear in church circles of many denominations. Psychological elements are added to this, in such that emotions and questionable attitudes to morality are awakened, which make an open, fair and humane discussion difficult or even impossible.
Partnership or Marriage?
I consider it wrong, when one talks of “marriage” in regard to same-sex partnerships. Homosexual partnerships cannot and need not be understood or characterized as “marriage”.
The expression “wedding” is also inappropriate.[1] Church, as well as state authorities, and especially gay and lesbian organizations should distance themselves from these terms. The churches must not label same-sex oriented people as living illegally or behaving sinfully. They should show an interest in the fact that homosexual couples, who love each other, can – with help from government legislations – accept each other as true partners and commit themselves to each other in solidarity and care (right to an inheritance, visitation rights in hospitals, etc.), and that they have a human right, just like heterosexual couples.
Church Blessing
When homosexual couples feel rooted and secure in our Church, when they actively take part in church life – visit mass and interact with other parishioners, and when they wish for the church to bless their partnership, then our Church should not deny them. But it must be made clear: The blessing of a homosexual partnership is not a marriage ceremony, no wedding, and in no way affects the churchly understanding of marriage as a sacrament of the Old Catholic Church. Such a blessing has more to do with counseling, psychological and pastoral empathy. However, I would reject adoption of children into homosexual partnerships out of concern for the children, because homosexual couples cannot be father and mother. As evidenced by experience, developmental psychology, and last but not least, religious understanding, during his or her development, a child is dependent on a female and male parent and especially on a secure family life. Homosexual couples cannot offer such an environment.
Homosexual Bishop
The open admission of the 56-year old Canon Gene Robinson to his homosexual lifestyle and his partner must have only been possible after many inner and outer battles. The previously married man and father avows that he simply had to go this way of “conflict with God and the gospel”. After his “Coming Out”, he risked losing his priesthood. That it did not happen, that delegates actually voted for him, and that his election was confirmed by the majority of bishops, leads to the conclusion that this new bishop must possess skills and human qualities, which the electoral committee considered requirements for this responsibility-heavy office. If this is the case, then our sister church in the Anglican Church community must have made the right decision.
Special Ability
First and foremost, a qualified person was elected bishop, and his sexual orientation – which is private and intimate, anyway – did not affect this decision. I consider this approach correct, and it is my opinion that we should also advocate the acceptance of homosexual people as officeholders in our Church. Homosexual men and women often possess talents which are of particular value for counseling. They have a special ability to empathize with others, are good listeners, show understanding and willingness/readiness to help, and express their emotions without pretense.
Such are my thoughts on these two current events. I have given my personal opinion – nothing more, nothing less. The signs of time, the decision of our sister church in America, the dangers surrounding the preservation of unity in the church, are also very relevant to us. In the churches of the Utrecht Union and our Old Catholic Church in Switzerland, we also will no longer be able to avoid dealing with questions regarding homosexuality. And I hope that we will do this soon.
+ Fritz-René Müller
[1] Translator’s note: ‘Heirat’ and ‘Ehe’ are translated both as ‘marriage’ into English, although ‘Heirat’ generally refers to the process of getting married, while ‘Ehe’ is the actual state of being married. Hence, I translated ‘Heirat’ as ‘wedding’.
By +JRJ
2/15/08
THE SAINT JOHNS COVENANT OF 2007
HEARTLAND OLD CATHOLIC CHURCH
THE SAINT JOHNS COVENANT
“The Lord remembers His covenant for ever.”
Heavenly Father:
We have decided that a Sacred Covenant with you and with each member is to be the living norm for our Old Catholic Church. The Covenant we believe was inspired by you, our Godhead. We have taken action and agreed upon a direction to pursue in formalizing this embryonic structure. Guide us and those who take responsibility for completing this venture. No one looks for a reward in the efforts we made. We do it because it is the right thing to do. All of this belongs to you and has its end in you. We are your instruments to bring about a revolution in spirituality and catholic life. In you praise and honor, through Christ Our Lord. Amen
HEARTLAND UNION
For purposes of this Constitution, the Heartland Old Catholic Church may at times be referred to as the Heartland Union since it is a collegial church union presently consisting of three bishops and three autonomous dioceses or local churches.
FUNDAMENTAL TENETS
Old Catholic Ecclesiology can conceive of neither bishops without churches or churches without bishops. There cannot be church without a bishop; conversely there cannot be a bishop without a church. Here the expression “local church” refers to a community of faith that can best be described as a diocese, which in turn consists of parishes, missions, and ministries.
The Episcopal office in the Church represents, above all other things, the simultaneous unity of the local and broader Church as “the communion of people saved by Jesus the Christ and reconciled with God and one another.” The symbolism of this “communion” between the church and the bishop is intimately connected since biblical times with the celebration of the Eucharist, and as a particular understanding of the Church, Old Catholic theology views the Eucharist as the core of being Church.
The ecclesial structure of the Heartland Old Catholic Church is built upon the theory of conciliarism. This theory embraces a type of “democratic” style of governance where the people (laity) exercises a kind of sovereignty equal to that of the clergy. Therefore synodality permeates all levels of the church. Members of the local congregation meet and make joint decisions about how to implement the mission, pastoral care and finances of the parish. It elects representatives to the Diocesan Synod and to the HOCC Council. They participate in the selection of pastors and the selection of the diocesan bishop when such vacancy occurs.
The theory of conciliarism also holds that the Ecumenical Council of the Church is regarded as the highest authority. The Old Catholic movement from the beginning was guided by three principles: 1. to protest against the judicial-centralized striving of Vatican I and in the face of this to hold on to the witness of Scripture and the tradition of the undivided church of the first ten centuries; 2. to build up a church in accordance with the religious views and church ordinances of the Early, undivided Church; 3. to seek reunion with the divided Christian churches on the basis of the spiritual life of the Early Church.
We embrace the Declaration of Utrecht (1889), The Munich Declaration (1871), and the Fourteen Thesis of the Old Catholic Union Conference at Bonn (1874).
PROCEDURAL CANONS
The Heartland Old Catholic Church, in its entirety in addition to the canons listed below, is governed by its Articles of Incorporation and Bylaws. The objective of the Procedural Canons is to supplement the Bylaws and to list only those canons necessary to properly and efficiently administer the HOCC. The canons listed here are binding on all, but this list does not prohibit the local church and its bishop from adopting additional canons essential to meet local needs and preferences.
*HOCC Organization
The HOCC shall have a House of Laity, a House of Clergy, and a Diocesan Synodical Council established in each diocese; a College of Bishops, and a Covenant Council.
It is the responsibility of the local bishop in their respective dioceses to adopt rules and establish a House of Laity, a House of Clergy, and a Diocesan Synodical Council.
The College of Bishops is a collegial church union (not “communion” or “inter-communion”). The College of Bishops shall include all Heartland Bishops in good standing. The College of Bishops shall meet face to face twice per year. The House shall also elect an executive secretary to oversee and satisfy the mandated state and federal reporting requirements relative to state incorporation and to the federal 501(c)3 status.
The Heartland Covenant Council shall include all bishops, two lay, and one clergy representative from each of the local churches (Dioceses). This Council shall be the final authority regarding church doctrine, selection of bishops, acceptance of a jurisdiction as a full member of the Heartland Union, inter-communion agreements, amendments to articles of incorporation and bylaws. This list is not final or all-inclusive.
The Heartland Covenant Council shall establish a Theological Society and select members. The members of the Heartland Theological Society have the overall responsibility with the bishops to study, instruct, and promulgate the foundational theological teachings of the Old Catholic Church; and doing so in such a way that the Church remains open to revelations of the Holy Spirit in the now and are responsive to contemporary issues and needs.
It is required that each and every member of the Heartland Old Catholic Church apply themselves to the study and application of Old Catholic history, theology and Sacred Scripture.
*Establishment of Local Parishes and Special Ministries
A special ministry may be a function of a parish or a ministry administered by the office of the bishop or the College of Bishops.
In accord with the laws and regulations of the state in which the parish is located, the local parish must have a board of directors and incorporate as a non-profit church organization.
A local parish and special ministries shall be financially self-sustaining. The title of the parish real property, including its assets, for every local church parish is to be held by its board of directors.
Clergy receive their faculties from and are the extension of the local bishop and, therefore, clergy are always subject to the authority of the office of the local bishop. Final decisions to assign or reassign clergy (pastors/chaplains) are made by the local bishop.
It shall be the responsibility of the local bishop to promulgate other needed rules and procedures for the establishment of new parishes, missions, and special ministries within the respective diocese.
*Requirements for the Acceptance of a Bishop and Jurisdiction as a Member of the Heartland Union (Heartland Old Catholic Church)
The bishop requesting membership shall prepare and submit a written request and application to the Secretary, Heartland College of Bishops.
The application will include a statement of request, a listing clergy and their qualifications, a listing of parishes and special ministries and a summary description of their activities, incorporation status, and an evaluation of the jurisdiction’s understanding of Old Catholic history, ecclesiology, and theology.
The HOCC College of bishops, at the appropriate time, should arrange interviews and discussions with the requesting bishop.
Upon completion of their work, the bishops should then submit copies of the written application material to their respective House of Laity and House of Clergy for their review and recommendation.
The matter is then presented to the Covenant Council for a decision, which could be: need more information, approval, disapproval.
Approval shall require a positive two-thirds majority vote of the Covenant Council.
*Requirements for Inter-communion (Inter-communion Agreements)
Inter-communion is both a canonical and pastoral term used to bring about unity among churches of different jurisdictions and/or polities. Our foundation model is the 1931 Bonn Inter-communion Agreement because it is a significant historical document in ecumenism among the Anglican and Union of Utrecht churches.
Inter-communion is defined as the following:
Each jurisdiction recognizes the catholicity and independence of the other, and maintains its own autonomy.
Each jurisdiction agrees to admit members of the other jurisdiction to participate in (all) the sacraments.
Inter-communion does not require from either jurisdiction the acceptance of all doctrinal opinion, sacramental devotion, or liturgical practice characteristic of the other, but implies that each believes the other to hold all the essentials of the Christian faith (essentials mean the doctrine-polity of Old Catholicism).
Inter-communion need not or probably should not have a “Term” length. Inter-communion either is or is not. Communion comes only from the Holy Spirit, and words are applied to paper to feebly reflect the power of the Holy Spirit in terms of koinonia.
So long as we seek to maintain the “essentials” of the Christian faith (i.e., the sacramental priority of baptism and Eucharist) there should be no dissension or breach of communion because it is a crime against the Holy Spirit.
The process of making an inter-communion agreement is the same as accepting a bishop and jurisdiction who wish to become a member of the Heartland Old Catholic Church (see above).
*Requirements for the Ordination and Incardination of Priests and Deacons
Candidates for both major orders and incardination shall apply in writing to the local bishop. The application will include a formal letter of intent; a full and accurate curricula vitae providing an educational background, work experience, and ministerial experience (if any). A copy of the candidate’s baptismal certificate, college and post graduate transcripts, certificate of ordination (if applicable) shall accompany the curriculum vitae.
Before proceeding, the candidate will be interviewed in accord with established local procedures.
If there is a decision by the local bishop to take the next step, the candidate(s) will provide a minimum of five letters of recommendation, a written psychological evaluation paid for by the candidate, background checks, and other information deemed essential.
Upon completion of these procedures, the local bishop shall make the final decision to accept or reject.
All candidates shall complete the Old Catholic studies curriculum prior to ordination.
Ordination to the priesthood requires a Master of Divinity or a Master of Theology or its equivalent.
*Office of Military Chaplain Affairs
The HOCC College of Bishops will establish the Office of Military Chaplain Affairs; and, as prescribed by the Armed Forces Chaplain Board (AFCB) (Pentagon, Washington DC), appoint a Vicar to serve as the liaison with the Board of Chaplains, the Pentagon, and the HOCC Bishops.
The Vicar for the Office of Military Chaplain Affairs will submit guidelines and procedures to the College of Bishops for the process of receiving chaplain candidate applications. Both the HOCC and the AFCB have requirements that must be met.
Upon receipt of the application and all the necessary documentation, the diocesan Ordinary will complete the incardination process by acceptance or rejection.
*Requirements for the Selection of a Bishop
If an Episcopal vacancy occurs in an existing diocese, the Synodical Council shall promptly meet to take the steps necessary to fill the vacancy. The local church council has a couple of choices. It can delay filling the vacancy and ask the bishop of another local church to serve as interim bishop or it can proceed to select a candidate.
A candidate is selected by a positive two-thirds majority vote of the council membership.
The candidate is then presented to the College of Bishops for final approval. Approval requires the same two-thirds majority vote.
*Termination of Faculties of Clergy
The local bishop is the only person with the authority to terminate clergy faculties, but it must be for cause. In most situations, clergy facing termination may appeal to the Synod Council. The local bishop shall receive a recommendation from the Synod membership and then make the final decision.
Termination for clergy faculties shall be immediate for conviction of a felony.
Immediate administrative leave is required for clergy accused of sexual misconduct, physical assault, homicidal or suicidal threat, homicidal or suicidal attempt, allegations of fraud or major psychotic episode.
*Amendments to the HOCC Union Covenant
Amendments to the Union Covanent shall originate in the local church and shall be submitted to the Heartland council for final approval. Before considering the proposed amendment, the HOCC council shall provide copy to all local churches and request their evaluation and recommendations
The HOCC Union Covenant Council having received this information shall then meet and consider the proposed amendment. A two-thirds majority vote of the council membership is required for approval.
2/4/08
OLD CATHOLIC UNION
The Heartland Old Catholic Church is a union of Old Catholic local churches. Such a union is understood in reference to the Old Catholic Theology of the Local Church. The motivating factor for this coming together is the desire of bishops to seek union. The foundational guidelines are found in the Saint Johns Covenant of 2007. A copy of the Covenant will be posted in the near future. For information contact Bishop Judd (jrjudd@aol.com) or Bishop Braun (stjohnbeloved@aol.com).
There is a desire on the part of some Old Catholic bishops to seek union, and specifically a union similar to that of the Independent Union of Old Catholic Bishops in Europe. These efforts are encouraging. In addition to Heartland, there is The Old Catholic Communion (Union) of North America (http://www.occna.org/) and The Ecumenical Communion of Catholic and Apostolic Churches (www.aocc.org/ECCAC.htm). As I read the two covenants or constitutions, the OCCNA for me is addressed to Old Catholics. I am not sure of some of the terminology in ECCAC but it is clear the participants are seeking some level and quality of union.
THE PRESENT STATE OF THE OLD CATHOLIC CHURCH IN THE USA:
The Utrecht Union is at least partially responsible for the present state of the Old Catholic Church in the USA. As we all know, the canonical representative for the Utrecht Union in the US is the Episcopal Church. Previously, this was the primary role of the Polish National Catholic Church until their more recent withdrawal from the Union. The doors of the PNCC were open to Polish Catholics. The problem is easy to understand. The majority of Americans are not Polish. The rest of us were free to go in whatever direction our hearts desired. And we made good use of our freedom. We named our churches, filed papers at the secretary of state, and begin ordaining priests everywhere and consecrating an abundance of unneeded bishops. Bishop A on his way from California to Florida to ordain a priest would meet Bishop B at the Chicago airport, Bishop B was on his way from Florida to California to ordain a priest. And, so we crisscrossed the nation ordaining and consecrating and what do we have. You can draw your own conclusions. But it is certain few were aware of the Old Catholic Theology of the Local Church.
WHO ARE THE REAL OLD CATHOLICS IN AMERICA?
I am not sure! This is a free country. We have religious freedom. You can call your church whatever you want. You can file your papers at the Secretary of States Office. You can go anywhere and set up your churches, if that is what you want to do. Utrecht is not naming which churches here are Old Catholic nor is the Episcopal Church. Common sense should help. What is a Roman Catholic Church? It has Apostolic Succession; it teaches, preaches, and practices Roman Catholic theology and Roman Catholic ecclesiology; it has bishops, clergy, and laity; and the formation of its clergy is extensive including academic and practicum in Roman Catholicism. The Eastern Orthodox Church and the Episcopal Church do the same. Is it not the same for Old Catholics? Old Catholic theology and ecclesiology is unique, its theology has much in common with the Eastern Orthodox. If not yet educated in Old Catholic polity, you will have to take the time and effort and do so. Then perhaps you can us the criteria listed above and decide if you are Old Catholic or other.
Some clarification I think is needed in regard to Apostolic Succession. Our historical development here in the US is very different than the development of the Old Catholic Church in Europe. Lets us keep in mind, the Old Catholic Church in Europe begin with a small group of clergy who referred to their struggle as a movement. The end result is the Union of Utrecht which was born administratively in a more organized and unified manner. We do not by any stretch of the imagination have the same circumstances. In my view, what a bishop needs is a succession from a catholic church (whether it be East or West) with a valid apostolic succession. That would include succession from Matthew, Villatte, Costa, and others. All extend back to the Apostles and that is the essential criteria. I believe we focus too much on this technicality of church and forget the most important, the theology and ecclesiology and spirituality.
HOW DO WE BEGIN TO CONSTRUCT A VIABLE AND DURABLE UNION?
To begin, let us not worry about the Utrecht Union. Let us first worry about the Old Catholic Union of North America. When we are able to demonstrate a viable and durable union here in America, then we will have something to discuss with the bishops of the European Union. The burden is on the American Old Catholic bishops. The following is a list of practical steps in the process.
Do your homework. Study Old Catholic history, theology, ecclesiology, and spirituality.
Find a different mind set. There are no metropolitan archbishops in Old Catholicism. There is no Magisterium. There is the College of Bishops, the House of Clergy, and the House of laity.
Seek Union with your brother and sister bishops. Be open and honest. Don’t be a maverick.
Some of us are inclusive, some are exclusive. The issues that separate us usually have to do with the role of women in the church, homosexuality, and the interpretation of the Bible. More on these topics later.
High priority is our understanding of the Ecclesiology of the Local Church: The fullness of the One, Holy, Catholic and Apostolic Church resides in the local church, understood as the local diocese. Build the church in your own backyard. The bishops in Florida and California need not worry, I will not be coming to either state to ordain priests.
Eventually, we will accept a common Old Catholic theology which embraces “unity in essentials and diversity in non-essentials” but such agreement is unnecessary at this time. There are issues such as the Immaculate Conception which is difficult for some persons who from young on have had such devotion to Mary, the Mother of Jesus.
The function and responsibility of Old Catholic bishops is to build parishes, tend to a high standard formation program for clergy which enables them to communicate with a congregation, preach, lead the Eucharist, and administer the sacraments.
Peace and Blessings! +JRJ
1/20/08
APOSTOLIC SUCCESSION
CONSECRATION OF BISHOPS
AND
APOSTOLIC SUCCESSION
Old Catholics as well as Eastern and Oriental Orthodox believe their bishops to be in Apostolic Succession, and that at their Ordination they receive the fullness of the Grace of the Priesthood (priests and deacons function as the “hands” of the Bishop and are thus an extension of his/her ministry.) For both the Orthodox and Old Catholics, the office of bishop is the highest rank in the Church. Although certain bishops in the Orthodox Church may receive titles such as Patriarch, Metropolitan, or Archbishop, ultimately all bishops are equal, and such titles constitute marks of dignity and honor, but not any higher order in the Church or greater measure of grace. The Archbishop of the Old Catholic See of Utrecht is a historical and honorary title. At his/her ordination, a bishop receives grace not only to perform the Sacred Mysteries but also to bestow the grace of Ordination on others.
The ritual for the Ordination of a bishop in the Orthodox Church I believe is more “early church” than is the modern day Catholic ritual. In the Orthodox ritual, after the Trisagion the bishop-elect kneels before the Holy Table, touching his forehead to the Holy Table, and the Gospel Book is opened and laid, with the writing down, upon his neck. All of the consecrating bishops place their hands on the Gospel and say the Prayer of Consecration, during which the Holy Spirit is believed to descend upon the new bishop and imparts the grace of the episcopate upon him. The ancient participation of the laity in the election of bishops is retained in their triple acclamation of Axios (He is worthy).
According to Apostolic Canons, a Bishop must be consecrated by at least two or three bishops. There are exceptions to this rule. For example, in missionary areas, Catholic canon law allows one bishop and a priest. But normally there are two, three, or more bishops. These bishops represent all bishops in the world (Universal College of Bishops). One is the primary consecrator and the others are assisting bishops and also serve as witnesses and sign the ordination certificate accordingly.
In the ritual described above, all the bishops, lets say, are Greek Orthodox. No question about the Apostolic Succession of the new bishop, he is Eastern Orthodox. Now, let’s say a Roman Catholic bishop and Old Catholic bishop were invited to participate (not likely but not totally impossible). So, let’s ask the new bishop about his apostolic succession. The new bishop will without a doubt respond that his apostolic succession is Eastern Orthodox. WHAT!!!!!! Why, he has Eastern Orthodox, Roman Catholic, and Old Catholic apostolic lines. Doesn’t he?? NO HE DOESN’T. His apostolic succession is Eastern Orthodox, the line of his primary consecrator.
Brothers and Sisters in Christ, are you aware that USA Independent Catholics and Old Catholics and Independent Orthodox are viewed by mainstream Roman, Orthodox, and Old Catholic (European Clergy) bishops and theologians as uninformed, ignorant, unethical, just playing church, and other wonderful descriptive titles?? One major cause of this negative view is apostolic succession. We have made this concept and process a game, a silly game at that, and sometimes a sinful game. Have you, like I have, visited various church web sites and reviewed statements on apostolic succession. Before I criticize, I wish to thank you for having the courage to be open and publicize it Some bishops keep their apostolic succession a secret as if it were none of our business. Now my complaint; on some web sites one can find page after page, listing a specific bishop’s apostolic lines including Roman, Old Catholic, Russian Orthodox, Greek Orthodox, etc., etc., ad nauseam.
Brothers and Sisters, you have only one apostolic line. You can receive the fullness of the Grace of the Priesthood one time. You can be ordained a bishop one time. It is an unfortunate fact, among the independent catholic, so called old catholic, and independent orthodox the practice of multiple consecrations of individual bishops is frequent. The matter, of course, referred to is when an individual, who has been validly consecrated to the Episcopate in a church that possesses valid Apostolic Succession, with the proper form, matter and intent, is afterwards consecrated one or more times, in an alleged attempt to acquire multiple lines of apostolic succession, originating from different apostolic communities.
These bishops appear to have found a rare treasure that they can trade, barter, or even sell. Apostolic succession becomes a commodity. Just think, if you can get 10 bishops from 10 different apostolic communities to participate in your consecration. My, oh my, you have 10 lines of apostolic succession. Do you? No, you certainly do not! You only have one. Well if I cannot get a bunch of bishops to participate in my consecration, I can always be consecrated “sub-conditione” a few times, maybe as many as 5 or 6 times. The first one may be valid but the rest are sinful. Such activity at best indicates a clear lack of understanding of sacraments. We have too many bishops who suffer from inadequate academic and theological education. They know little about ecclesiology and the concept of the “Local Church.”
I am hopeful, Brothers and Sisters, that we will pray first and then proceed with courage and diligence to put God’s house here in the USA in order.
January 20, 2008
James R. Judd, Bishop
Holy Cross Old Catholic Diocese of Minnesota
12/8/07
CONSECRATION OF A BISHOP
COMMENTARY: CONSECRATION OF A BISHOP
Visitors, via the magic of a time machine, from the early Christian Church to modern Christendom would be shocked to find that factions have pulled away from Apostolic Christianity not just over doctrinal matters but even over the issue of how the Church is organized and governed. In quite recent developments in the history of the Church, some religious bodies call themselves congregational (ruled by the people), others are presbyterian (ruled by the elders), still others are episcopal (ruled by the bishops).
The New Testament teaches that all four “orders” which form the government of the Church – laity, deacons, presbyters, and bishops – are necessary to the proper functioning of the Body of Christ. All four are clearly visible in Paul’s first letter to Timothy.
(1) The laity are also called “saints: (Rom.1:7; 2Cor.1:1; 1Tim.5:10), the “faithful” (Eph.1:1), and “brethren” (Col.1:2). It is important we understand, the laity are all the people of God, the “priesthood” (sometimes referred to as the Royal Priesthood) (1Pet.2:4-10). The original meaning of “laity” included clergy, though in our day the word usually refers to those in the Church who are not ordained.
(2) The deacons, literally “servants” are ordained to serve the Church and must meet high qualifications (1Tim.3:8-13). The Apostles were the first to take on the service tasks of deacons and when the workload became too great they called for “seven of good reputation, full of the Holy Spirit and wisdom, whom we may appoint over this business” (Acts6:3). (Comment: the number seven is symbolic).
(3) The presbyters, or elders, are clearly active throughout the New Testament. Their ministry from the start was to “rule,” “labor in the word” and teach true “doctrine” (1Tim.5:17) in the local congregation. Paul “appointed elders in every church” (Acts 14:23) and later instructed his apostolic apprentice, Titus, to do the same in Crete (Titus1:5). From the word “presbyter” came the shorter form “prest,” which was used in the early Church and finally became “priest.” The New Testament priest, the priest of Jesus Christ, is a minister of a Covenant called Christianity. We are Christians, followers of the Way, of Light. With all due respect, the Old Testament has to do with the Jewish faith and belongs to the Jewish people.
(4) The Bishop is the “overseer” of the congregation and clergy in a given area. Often the terms “bishop” and “elder” are interchangeable (Acts20:17-28), with the bishop being the leader of the elders. The qualifications for bishop listed in 1Timothy3:1-7 and Titus1:7-9 underscore this role. The Twelve Apostles were the first to hold this “office of bishop” and they in turn consecrated other bishops to follow them.
Authority, then, in the church is resident in all four orders, with the bishop providing the center of unity. The bishop’s authority is not over the Church but within. Church leadership is not one or more of the orders functioning without the others. Rather the Church, with Christ as head, is a family, the body of Christ, where all the members in their given offices work together as the dwelling place of the Holy Trinity.
Many today tend to think of the Church as a worldwide organization, in which each local body forms part of a larger and more inclusive whole. St. Ignatius of Antioch writings, more than any other early church fathers, focus on the nature and structure of the early Church. Ignatius did not look at the Church in this way. For Ignatius the local community is the Church. (It is not necessary to go to St. Paul, Chicago, Montreal, Rome, Constantinople, or Damascus to find the church. It is HERE. HERE IS THE CHURCH IN ALL ITS FULLNESS AND SPLENDOR). St. Ignatius thought of the Church as a Eucharistic society, which only realizes its true nature when it celebrates the Supper of Lord. But the Eucharist is something that can only happen locally – in each particular community gathered round its bishop; and at every local celebration of the Eucharist it is the whole Christ who is present, not just a part of Him. Therefore each local community, as it celebrates the Eucharist Sunday by Sunday, is the Church in its fullness.
At consecration, a bishop receives a special gift or charisma from the Holy Spirit, in virtue of which he acts as a teacher of the faith. This ministry of teaching the bishop performs above all at the Eucharist, when he preaches the sermon. The bishop, an early Christian father (Dositheus) teaches, is the ‘fountain of all the sacraments’. In the primitive Church the celebrant at the Eucharist was normally the bishop.
The Church is not only hierarchical, that is having a bishop as head, it is charismatic and Pentecostal. The Holy Spirit is poured out upon all God’s people. There is an ordained ministry of bishops, priests and deacons; yet at the same time the whole people of God are prophets and priests. In the Apostolic Church, there were other gifts conferred directly by the Spirit. Paul mentions the gift of healing, the working of miracles, speaking with tongues. We all share in the priesthood of Christ. All Christians participate in the Royal Priesthood of Christ. We all have a special role and mission.
This common priesthood, in which we all share, is given through the sacrament of baptism. We should note that this baptism is exactly the same for every single person. St. Paul affirms that the baptism of Christ transcends and obliterates whatever social differences exist among mankind. ‘It is through faith, St. Paul tells us, that all of you are God’s children in union with Christ Jesus. All who are baptized into the union of Christ have taken upon themselves the qualities of Christ himself. So there is no difference between Jews and Gentiles, between slaves and free, between men and women. You are all one in union with Christ Jesus. (Gal 3, 26-28).
The necessary qualifications for a bishop are referenced in 1 Timothy 3,1-7. This is a faithful saying: If a man desires the position of a bishop, he desires a good work. 2. A bishop then must be blameless, the husband of one wife, temperate, sober-minded, of good behavior, hospitable, able to teach; 3. Not given to wine, not violent, not greedy for money, but gentle, not quarrelsome, not covetous; 4.One who rules his own house well, having his children in submission with all reverence 5(for if a man does not know how to rule his own house, how will he take care of the church of God?); 6. Not a novice, lest being puffed up with pride he fall into the same condemnation as the devil. 7. Moreover he must have a good testimony among those who are out side, lest he fall into reproach and the snare of the devil.
So, brothers and sisters, gladly and gratefully, receive our brother whom we are about to accept into the college of bishops by the laying on of hands. Respect him as a minister of Christ and a steward of the mysteries of God.
You, dear brother, remember the title of bishop is one not of honor but of function, and therefore a bishop should strive to serve rather than to rule. Such is the counsel of the Master, the greater should behave as if he/she was the least, and the leader as if he/she was the one who serves.
As a father and a brother, love all those whom God places in your care. Love the priests and deacons who share with you the ministry of Christ. (And I might add here, be kind to other bishops). Love the poor and infirm, strangers and the homeless. Encourage the faithful to work with you in your apostolic task; listen willingly to what they have to say. Never relax your concern for those who do not yet belong to the one fold of Christ; they too are commended to you in the Lord. Attend to the whole flock in which the Holy Spirit appoints you—in the name of the Father, whose image you personify in the Church—and in the name of his Son, Jesus Christ, whose role of Teacher and priest you undertake—and in the name of the Holy Spirit, who gives life to the Church of Christ and supports our weakness with his strength. AMEN.
11/22/07
THE PRIESTHOOD
Commentary: The Priesthood
Jesus was not a social reformer. He did not want to take part in the social revolution. The same cannot be said about his involvement in religion. Though he was tolerant and accommodating regarding the social structures of his time, he was intolerant regarding antiquated and inadequate religious structures. In this field his action could hardly have been more ruthless. He utterly abolished the priesthood as understood in Old Testament terms.
To understand the full implications of Jesus’ attitude in this matter, we should recall that the Old Testament priesthood rested on a philosophy that distinguished between the sacred and the profane. Some everyday realities, such as houses, cattle, eating and sleeping, doing business, and so on, were ordinary or ‘profane.’ God was not really directly present in these realities. Other realities of our world however were considered to have been penetrated with God’s presence and to have become ‘sacred’ places (mainly the Temple), ‘sacred objects (e.g. vessels used for worship) and ‘sacred’ persons (priests) consecrated to God. The Old Testament priest was separated from other men on the same basis as the Sabbath was considered holier than the Monday, or the Temple was a more sacred place than the Pool of Bethzatha. The priest was the embodiment of a divine presence in a profane world.
Instead of substituting new holy realities for old ones, Christ went further. He radically abrogated the distinction itself between the sacred and the profane. This may seem startling to some Christians who unconsciously continue to think along Old Testament lines. They may imagine the New Testament to be an updated version of the Old. They think our churches have taken the place of the Temple at Jerusalem, that our Sunday replaces the Sabbath, that our sacred vessels continue the Temple furniture and that the New Testament priest is a polished version of the Old Testament one. The cause of this misunderstanding is partly due to developments within the Church in the course of her history, partly in deference towards the human necessity of having quasi-sacred realities like churches as part of an established religion. But basically the clinging to ‘sacred’ realities is a regression and contrary to the teaching of the New Testament.
Take the example of sacred place. The Jews were allowed to sacrifice only in the Temple (Dt 12, 1-14) and, even within the temple, place became holier the nearer one approached its center. The inner chamber of the sanctuary, called ‘Holy of Holies,’ could be entered only by the high priest and then only once a year (Heb 9, 71). Christ no longer acknowledges such holy places. He sanctified all place. In his kingdom, worship can be given not only in Jerusalem or on a holy mountain, but anywhere so long as it is done ‘in spirit and in truth’ (Jn4, 20-24). In fact, his own body was the new temple that could substitute for the old in any part of the world (Jn2, 21). When Christ celebrated Mass for the first time at the Last Supper, he did so in the upper room of an ordinary house (Mk 14, 12-16). To crown it all, the place he chose for bringing his unique sacrifice for the whole world was not the temple court but an ugly hill of execution (Heb 14, 12). When Christ died, the distinction between sacred and profane places was wiped out once and for all. The Gospels record that the curtain of the Temple, which screened off the ‘Holy of Holies’, ‘was torn in two, from top to bottom’ (Mk 15,37). The early Church realized this. They had no temples, churches or chapels. They celebrated common prayer and the Eucharist wherever they gathered as a community.
The same holds good for sacred days. For the Jews, the Sabbath was a day consecrated to God on which man was not allowed to work for his own profit. Jesus frequently clashed with the Pharisees because he refused to suspend his apostolate on the Sabbath. Conflicts arose when his disciples plucked ears of corn (Mt 12, 1-8), when Jesus cured a man with a withered hand in the synagogue (Mk 13, 6), when he healed a man who had dropsy (Lk14, 1-6), and when he gave sight to the blind man at Siloam (Jn9, 1-16). Jesus’ most revolutionary statement in the discussion was: ‘The Sabbath was made for man, not man for the Sabbath’ (Mk 2, 27). In other words, the Sabbath does not derive its value from itself, from being ‘sacred’ time of some kind or other, but from serving a human need.
Whereas the Old Testament priests had to offer frequently at specified sacral times, Christ sanctified the totality of time by his all-sufficient sacrifice (Heb 9, 25-28). With Jesus’ death the Sabbath and all these sacral times had become meaningless (Gal 4, 8-11). From now on, any day and any hour of the day could be the appropriate time for prayer and celebration. The Christian practice of celebrating the Eucharist on the ‘first day of the week’ because Christ rose on that day (Jn20, 1) led to the practice of weekly Mass on Sundays. However, the Sunday was not a new ‘Sabbath’ for them. It is again by an unfortunate return to the Old Testament that Christians of later centuries, and particularly in Protestant churches, reverted to a Sunday observance patterned on a pharisaic model.
Having seen Christ’s attitude toward sacred time and place, we will not be surprised to see his same attitude towards sacred priesthood. He abolished the priesthood as a sacral institution. He himself did not belong to the priesthood of Aaron. As representative of all men, he abolished that priestly dignity which was linked to bodily descent. He established a new priesthood built on ‘the power of indestructible life’ (Heb 7, 16). The Old Testament notions of the priesthood were so alien to Christ that we never find him applying the term priest to himself or his followers. In fact, it is only in the letter to the Hebrews that the ‘priesthood’ of Christ is discussed in explicit terms and compared with the priesthood of the Old Testament (see especially Heb 5, 1-4; 7, 26-28). Christ entrusted a special task to his apostles and their successors, but he would not have agreed to this ministry being understood as setting apart a new sacred group as had been the case in Old Testament times. The later developments in the Church which favored such a separation (with ‘sacred’ vestments, clerical dignities and status prerogatives) would certainly have alarmed and saddened him.
11/21/07
OLD CATHOLIC ECCLESIOLOGY
A church is Old Catholic if its bishop is in Apostolic Succession and the church teaches and preaches and practices Old Catholic theology and ecclesiology. Apostolic Succession alone is not sufficient. Also, common sense would dictate that clergy should be properly trained and there should be more parishioners than clergy. Our function is to promote the establishment of parishes, to offer the Eucharist and administer the Sacraments.
North American Old Catholic Bishops do not understand the concept of the "local church" as it is understood by the Union of Utrecht College of Bishops and theologians. Meaning, the Eucharistic fellowship or communion of people is "constituted as one in a given place around a bishop with the Eucharist at its center".
Old Catholic ecclesiology can conceive of neither bishops without churches or churches without bishops. There cannot be a church without a bishop; conversely there cannot be a bishop without a church. Here the expression "local church" refers to a community of faith that can be described as a diocese, which in turn consists of parishes and ministries. There is no higher office or title than bishop. Each local church (diocese) bishop is dedicated to and follows the constitution or covenant but is otherwise autonomous.
The Episcopal office in the Church represents, above all other things, the simultaneous unity of the local and broader Church as "the communion of people saved by Jesus the Christ and reconciled with God and one another". The symbolism of this "communion" between the church and the bishop is intimately connected since biblical times with the celebration of the Eucharist, and as a particular understanding of the Church, Old Catholic theology views the Eucharist as the core of being Church.
The ecclesial structure of the Old Catholic Church is built upon the theory of conciliarism. This theory embraces a type of "democratic" style of governance where the people (laity)exercises a kind of sovereignty equal to that of the clergy. Therefore synodality permeates all levels of the church. Members of the local congregations meet and make joint decisions about how to implement the mission, pastoral care and finances of the parish. It elects representatives to the Diocesan Synod and to other Councils. They participate in the selection of pastors and the selection of the diocesan (local) bishop when such vacancy occurs.
The theory of conciliarism also holds that the ecumenical council of the Church is regarded as the highest authority. The Old Catholic movement from the beginning was guided by three principals: to protest against the judicial-centralized striving of Vatican I and in the face of this to hold on to the witness of Scripture and the tradition of the undivided church of the first ten centuries; to buld up a church in accordance with the religious views and church ordinances of the Early, undivided Church; to see reunion with the divided Christian churches on the basis of the spiritual life of the Early Church.
We embrace the Declaration of Utrecht (1889), the Munich Declaration (1871). and the Fourteen Thesis of the Old Catholic Union Conference of Bonn (1874).
11/18/07
WHAT IS OLD CATHOLIC?
